Question: What is the difference between a view from the side from within the Kli (vessel) and a view from the Creator’s perspective?

Answer: You begin to look at yourself as a created being. Before this, you cannot do such a thing. You acquire some measure of perfection and eternity relative to that which is not in the creation. I do not know how to say it. There are no words.

Question: What is the difference in the approaches or measurements of these categories?

Answer: The difference is that then you receive an enduring, eternal frame of reference. You exit the framework of time. Lack is no longer felt in you. You do not feel the limitations of time, place, fulfillment. All the limitations of the Kli disappear. This is a different way of thinking, beyond the boundaries of time, motion, and place. Rabash explains this with the concepts of “world,” “year,” “soul,” that is, place, time, motion.

But what do I want to say? Despite the fact that you, as it were, exit and look at yourself from the Creator’s side, you still do not exit from your own Kli. And this sensation is within your Kli.

So what does it mean “to look from the Creator’s perspective”? You never leave your Kli. You have simply acquired His properties inside the desire to receive, and from these properties of His you look at the rest, as yet uncorrected part of the desire to receive. Then, as it were, within your Kli a part of the Creator and a part of the creation exist. But never actually step out of our Kli.

That is, everything is within the desire to receive: both the sensation of the Creator and the thoughts of the Creator, insofar as we perceive them.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: If a person wants to ascend from one degree to another, he seeks the possibility of greater bestowal, opposite to reception. On the other hand, he must paint a picture for himself as though there are great enjoyments there. How is this combined?

Answer: How can a person, by means of the picture he presents to himself in the right line, withstand the left line?

Therefore, we do not stand before the Creator as one person; rather, we have an environment that can pull us either to the left or to the right. It is said that one who constantly chooses the better environment—that is, one that would be “on the right side”—by his free choice shortens the path.

Two weeks ago I returned from North America. If you ask me whether I was there at all and what I did there, I already do not remember. So much has happened since then. Every day is so saturated: before the holidays, after the holidays… Do you see what a contraction of time is occurring for us?

For a person from outside, everything is completely different. For him, several years pass almost identically. But for us, the contraction of time is not simply a mechanical compression, but a contraction of spiritual time, the time of development.

People do not understand this. Some sit here for five years and think that they have gained nothing from it. They do not know that during this time they may have passed through seven or eight cycles. I speak without exaggeration. We simply do not feel what is happening to us. In fact, the correct clarification is what will help me build something that will pull me from the left line into the right line.

In fact, I am constantly in the left line; I dwell in passions, desires, and various thoughts. Everything belongs to the left line. How can I build such a magnet on the right side so that it is always stronger than the attraction from the left pulls me, and I would be given something even greater in the left line so that I constantly jump back and forth? It is precisely the frequency of these transitions that determines advancement.

There is a story: A student tells his rav that before prayer he had a fall. And the rav answers him that within ten minutes he had four hundred such falls. Do you understand at what tempo a person works? How many states he passes through and analyzes? But for some this happens once in several generations or once in several years. There is such a slow swinging back and forth.

And even for us there are periods when suddenly you feel that for two or three months you are as if dead; nothing changes. It is as if you are traveling somewhere, but along the way nothing happens.

When I came to Rabash, I was very nervous compared to what I am now. I asked him questions similar to yours, but not so gently. So, he told me: “On our path, enormous patience is necessary, and I hope that you will endure it.”

I thought: How will I endure it if even more patience is needed? For I am already exploding, practically foaming at the ears. This is impossible to describe. Rationally, it is impossible to imagine how this can be endured. Patience is necessary. But this too is given from above.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: How does the absence of fulfillment on one hand lead to a Hisaron (a lack) on the other? How does the Creator teach me through sufferings?

Answer: The Creator indeed teaches me through suffering. How? He does not allow me to enjoy the delicacies lying on the table. And I want to flee from the sufferings; I do not want to feel hunger. The table itself is no longer important to me; I no longer chase after the enjoyment itself; it is as if I gave up hope ever obtaining it. My goal is to find peace, not through pleasures, and it does not matter that I will have no desire for them.

We act this way instinctively. “A simple person does not desire the king’s daughter.” Why should he suffer? He knows he will never obtain her. Then I, as it were, reduce my Hisaron; I do not even want to think about this.

But I am not allowed to do this. All my egoism, my inner desires, constantly develop and still lead me to suffering. I am not able to completely silence myself or find peace. And so I come to a state where I seek only one thing: how to avoid suffering?

The question of how to avoid suffering” transforms into a question about the meaning of life, which ultimately leads me to search for a solution. “Is there any way to find peace?” But how? “Taste and see how good the Creator is.” And that is all.

Let go of all that you think about pleasure, for there is another source from which you will be filled and will enjoy.

What is this? The Creator. And who is this? I do not know. Seek Him! This is the only solution in order to cease suffering.

You will never receive what lies on the table. You will see the host; you will see how good He is, that He thinks of you, and all this will fill you. The Creator reveals Himself as fulfillment instead of natural fulfillment.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: A mother does not perceive her child as the cause of her suffering. But there is a contradiction here. In certain Kelim she experiences suffering that comes from Him, while in others she experiences pleasure, which also comes from Him. So, which is stronger?

Answer: The issue is not which is stronger. You are saying that in our world there is a contradiction between desires. In spirituality it is different, because until a person has made a restriction on their vessels of reception, they cannot move on to working for the sake of bestowal.

What does it mean to make a restriction on the desire to receive? You cannot make a restriction by simply locking your heart with an enormous lock, throwing away the key, and never receiving again.

But spirituality is a matter of feeling. If you have a desire to receive, you need to correct it so that it remains under restriction and does not want to receive despite the fact that it does want to. Then this is called having made a restriction.

So by what trick, by what means, were you able to restrict it? What did you give it in return? It is not like in the corporeal world where you want to swallow something but restrain yourself. In spirituality there is no such separation. There, if I want, it means that I receive. There is no separate vessel of action and vessel of sensation where I am divided between my desire and my body that performs actions with my hands and feet.

So how can I find a solution for my desire to receive? What can I fill it with so that it can be said that it remains under a restriction? I have to give it some fulfillment called Hassadim. And beyond this fulfillment, I begin to acquire such degrees of bestowal that I can even reach receiving in order to bestow, something that is still completely incomprehensible to us.

I build between the Kelim that are completely separated from one another, such a connection that I can even receive in order to bestow. This is what is known as the levels of love.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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If we look a little deeper in, and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that the Torah and Mitzvot they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they will lose the vessel of reception called “self-love” (Rabash, “What Is the Gift that a Person Asks of the Creator?”).

Rabash writes that there are people who observe the Torah and commandments as though they were “perfect” and “righteous.” Nevertheless, their practical observance says nothing about their intention, and they do not understand at all what the Creator requires of them.

Most people in the world observe the Torah and commandments only in order to receive a reward in this world or in the future world. The exception is those who wish to acquire the intention for the sake of bestowal, the screen, something that is completely impossible to achieve except through the wisdom of Kabbalah. Working for the sake of the Creator is precisely what the wisdom of Kabbalah is about. It means becoming similar to Him.

I in no way reject the observance of the Torah and commandments by those who observe them mechanically. This is called the initial, minimal degree, the spiritually inanimate level; it is where people have been taught to observe the commandments practically, but have not been taught about the intention, because their teachers do not know what it is.

The intention is the screen and reflected light, which can be acquired only after many years of great effort, while being under the influence of the surrounding light that comes to a person through studying the wisdom of Kabbalah.

We are speaking about two levels: the level of the masses, which is called the path of the ordinary person, and the path of Torah, the path of the influence of the surrounding light, through which a person acquires a screen. The first is one thing and the second is another. But for me there is no contradiction between them, nor do I oppose this. I reject nothing, there is simply Torah for those who are not yet spiritually developed and Torah for those who are already spiritually developed.

I lived in Rehovot and began searching and making efforts, as though I had returned to religion. I was looking for something internal and saw that there was nothing there. I began demanding more from those who had brought me back to religion and continued searching.

Among them was Rabbi Fischer from Holland, who told the others, “Leave him alone. There are people who need something more internal. Help him.” That is how I came to Rabbi Zilberman from Jerusalem. He quickly understood that I was one of those who needed something more. But even what I received in Jerusalem was not enough for me, so I continued searching until I found Rabash.

There are such people and there are others. You cannot say anything more than that.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 31 “One Does Not Regard Oneself as Wicked (1985) (7.28.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”

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Question: What does a person’s choice actually consist of? After all, if one acts from the desire to receive for oneself, will he be able to make a real choice?

Answer: A person’s choice is not in calculating something and choosing between various options; rather, it lies in constantly forcing oneself to continue the spiritual work. Nothing more. You do not choose the path. You choose where to get more strength for the effort, in order to push yourself a little more, to advance just a little further. Choice is in accelerating time.

What path could you possibly choose? Do you understand anything about the corrections? Do you know what your next state is or what your present state is? How do you move from one to the other? What will come of it? Of course, we are not the ones who do this. If we try to proceed based solely on our own understanding, it is simply foolishness.

Yesterday I met a professor (a very intelligent, insightful person, a specialist in his field, and a senior executive and project manager in a large company. He kept saying, “I have to see, I have to understand…” This is very difficult to grasp. In general, theoretically, we might be able to see something, but regarding oneself, one’s next state, a person never sees anything in advance. After all, the most difficult thing is the recognition of one’s own evil.

We can only apply pressure in order to advance and catch a glimpse of the past. Truly seeing the present is impossible right now. Only after crossing  the Machsom can one see the degree that has been passed. But as long as we have not crossed the Machsom, we have not yet passed even the first degree. After all, everything we are going through now is merely a single degree of our world.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Comment: When a person passes the Machsom, they feel shame before the giver of pleasure. But there is also the act of looking back at everything one experienced up to that moment.

My Response: Even before crossing the Machsom, a person stops thinking about and looking at their past. There is no past. One who constantly looks back becomes like Lot’s wife who turned into a pillar of salt, into something that does not spoil. Salt itself cannot be used as food, only as an additive.

Why, then, do we need to justify everything that happened? Is it so that a person sees that he went through all of this in order to gather Kelim and inner definitions for the present? No one sits like an old man reminiscing about his past at the end of correction (Gmar Tikkun).

If we continue, we will soon become convinced that the past in itself is absolutely unimportant and may be needed only for the present. You will not think about the past or regret something that you once did or did not do.

Such an attitude will disappear because it is incorrect. This is not you at all. You do not need to cross the Machsom for this, because the realization that one should not look back occurs long before it.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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A person’s Kli is defined as something from nothing and as a Lev HaEven (heart of stone). In other words, it is impossible to receive light, the revelation of the Creator, connection with Him, and adhesion into my “I” or my Yesh (something that exists) because my Yesh was created from Ayin, from nothing.

But if I make a restriction in my “self,” and this means that I don’t need anything beyond what is essential (and the essential is zero), and I start working for the common good by uniting with other souls, then I will be able to receive the light. Then their stony hearts will no longer be hearts of stone for me, because I nullify myself before them, and they turn into the Tet Rishonot (the first nine Sefirot) for me, into which I receive the light.

When I incorporate their Hisaron (needs), the desires of all other souls, to myself, they transform into my Kli for receiving the light. My own original Kli remains unfit for receiving the light until the end of correction.

What is the end of correction? It is when, by incorporating the 599,999 “stony hearts” that belong to other souls, by correcting the connection with them and nullifying myself (an act known as “love your neighbor as yourself”), I attain the revelation of the Creator. This state is described as being “above myself,” “above my desire to receive.”

It follows that unity with other souls is a means to achieve adhesion with the Creator.
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From Daily Kabbalah Lesson on 7/20/26, Rabash, Article 27, 1986 “The Creator and Israel Went into Exile”

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When a person realizes that they have no intention to bestow and that the Creator cannot unite with them, they begin to understand that they must correct themselves. Since they are not capable of correcting themselves on their own, they must turn to the Creator.

Then it is gradually revealed that the Creator initially prepared everything precisely in this way so that the very act of turning to Him initiates a connection with Him. This unification is the goal.

In other words, the more our state feels opposite to holiness and distant from it, the more worthy it is of connection, adhesion, and attainment of the goal.

The entire path is divided into many degrees because we are unable to immediately grasp the magnitude of the gap between us and infinity. We cannot bridge this chasm at once. Even when the desire to receive is first revealed to us at any given level, it seems to us like a “Final Sea” that cannot be crossed. Yet, gradually we begin to see that this is normal and that it is possible to somehow overcome it.

How does this become possible? In spirituality, there are no habits; there are only inner determinations, forces, and the interplay of forces. So, what does “possible” mean? It simply means that the surrounding light shines upon us from afar and creates the sensation that there are forces and fulfillments capable of bridging this gap between degrees.

Some people, upon sensing this chasm, run away, others persevere, and through the study and persistence, come to see that it is not so daunting after all
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?”

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